promised by grace to saue vs. WHen therfore the first earthly man by his owne fault had fallen into so miserable an estate through disobedience and together with him all his posteritie which had sinned in him and were in deede to bee conceiued in sinne and to bee borne the children of wrath we beleeue that god of his meere grace and fauour promised vnto Adam and Eue and in them to all mankinde an other man from heauen Gen. 3.15 1. Cor. 15.47.48 Mat. 1.20 Luc. 1.34 Ebr. 4.15 Ios 7.14 that should be the true substance of verie woman but cōceiued without the seede of man so should be born of a virgine without sinne in whome as in another head of mankinde consisting of a diuine and humaine nature beeing the true image of the father and full of the holie spirite that should bee supplied which in Adam the first head by his owne fault was decaied that is that hee the second man in the name of all vs which were to bee ingrafted into him by his spirite Rom. 6.5 11.17 and by a spirituall regeneration should become flesh of his flesh and bone of his bone Io. 5.6 Eph. 5.29 Phil. 2.8 Rom. 5.19 Eph. 2.13.14 should most perfectly bee obedient vnto god and by his obedience and death should take away sinne should appease the wrath of god should redeeme vs iustifie vs sanctifie vs and gouerne vs by his spirite should indue vs with true libertie and with power to do god and lastly should saue vs glorifie vs to eternall life II. The promise of redemption by Christ was verie necessarie For Adam not as a priuate person but as the parent and originall of all mankinde as he was indued with a righteousnesse which he should haue dispersed into all his posteritie as hereditarie for which cause it is vsed also to be called originall righteousnes so by his disobediēce in stead of righteousnes he brought vppon all men great iniquitie and a spring of all sinne and in stead of eternall life eternall death Therefore there was neede of an other head from whome through his obedience that true and heauenlie righteousnesse holinesse and life might bee deriued into all the members This same is Christ III. To what ende that promise was made presently after the transgression And wee beleeue that this promise was made immediatlie after the transgression euē from the beginning of the worlde and afterwards oft times mētioned to the holy fathers declared yea and confirmed and sealed by diuerse and sundrie meanes signes and sacraments that not onely wee which were to bee borne after the comming of the Messias but also all other which from the first creation should beleeue in this promise and in true faith should imbrace the Sauiour which was to come might by that faith bee made partakers of the following redemption might bee iustified and saued IV. As manie as beleeued in Christ that vvas to come from the first beginning were saued Wee beleeue therefore that as manie since the making of the world as beleeued in Christ promised and to come they were ingrafted vnto him by this faith made partakers of his following obedience of his passion death and redemption that they did eate his bodie that was to come and to bee betrayed and dranke his blood that was to bee shedd and finallie that they were all christians and indued with the spirite of Christ and saued vnto eternall life as well as we V. Errors Therefore wee condemne and abhorre all those which saye that none were saued that were before the comming of Christ and that those fathers receiued no promises concerning eternall saluation but onely concerning things temporall CHAP. X. Of the law I. The law of Moses came betweene the promise of redemption by Christ and the accomplishment thereof and to what ende BVt betweene the promise of redemption by Christ made first vnto Adam after more manifestly declared aswell to others as most especially to Abraham sealed with the sacrament of circumcision and confirmed as it were by the death of Isaac his first begotten offered for a sacrifice and established by an euerlasting couenant betweene the accomplishment of the fame promise the lawe was giuen which Moses deliuered the people which came of Abrahams seed beeing gathered together and wonderfully encreased of whome also Christ should be borne and beeing also deliuered out of the bondage of Egypt by a wonderfull meanes that God might haue a church knowne and visible and separate from other nations and gathered together in one certaine place in which church that promise concerning Christ made vnto the fathers might be kept safe and an acceptable seruice of God maintained euen vnto the comming of the true promised redeemer The law I say deliuered by Moses from God vnto his church came betweene containing three kindes of commandements Morall by which the life and pietie of euerie one should bee directed Ceremoniall with the forme whereof the church should bee gouerned in her outward seruice and religion and iudicial pertaining to the gouernement of the whole common wealth in matters politick and oeconomicall that by these meanes the people of God of whome Christ was to come might both bee restrained from the prophane manners idolatries of wicked nations might be kept within their duetie and obedience to Gods will and finallie might be vpholden in the faith and hope of the promise to bee performed concerning the true redemption by Christ and so might bee prepared more and more for the receiuing of Christ and so in that people God might be glorified II. VVhatsoeuer was necessarie to be done for saluation is contained in the law of God To let passe then the two latter parts of the lawe which doe not appertaine to vs and to speake onely of the former wee beleeue that in that law as it is declared in the bookes of Moses the Prophets and Apostles 2. Tim. 3.16 al things which are necessary to saluation are so perfectly set downe and Gods will Deut. 2.4 5.22 12.32 which he will haue vs to do in his word so reuealed as nothing can be added or taken from it III. The law of the Decaloge or ten commandements is a declaration of the law of nature and a picture of the image of God We also beleeue that this law is a declaration of the lawe of nature which was written in the heartes of the first men perfectly of others imperfectly and but in part and therefore by this law is condemned whatsoeuer is not agreeable to that image of God whereunto man was created and is commaunded whatsoeuer is agreeable to the same For God would shew by that law what man was in his first estate and what hee was made in the second estate and what manner one he ought to be and further what he should afterwards be in the third estate in parte and vvhat perfectly in the fourth by Christ so that the lavve is nothing else but a
ignorant of nothing he is able to do all those things which pertaine to his office yea and such things as cannot bee performed of anie created substance but onelie of God himselfe may bee done by him by the power of his deitie yet his humaine wil alwaies working therewithal euermore by consent and as it were by desire so that in all the actions of Christ as he is God pertaining to our saluation alwaies his soule in some sorte ioyneth it selfe thereunto by loue by desire and will as also in all things which he did as man the deitie was alwaies concurrent yea euen in his death and passion not that the deitie suffred but that it willed both the passion and death of Christ and added to his passion and death an infinite power euen to cleanse vs of our sinnes To conclude concerning the two natures in Christ and the vnion and proprieties of them wee beleeue whatsoeuer hath bin determined in the Nycene Constantinopolitane Ephesian and Calcedonian counscels against Arrius Apollinaris Nestorius and Eutyches and in the sixt Synode against the Monothelites XIII Tvvo kindes of actions in Christ and all those things which we read that he did suffred were done indeede according to the trueth of the matter and not after a vaine shew or illusion Now from the person of Christ and his natures and the vnion of the natures to passe ouer peculiarly to his actions and his office First we beleeue that as there are two true natures in Christ whereof each hath had and hath her true and essentiall proprieties coupled together euen as the natures are also vnited but not confounded together so there are two kinds of actions which our Lord Iesus Christ is said partlie to haue performed and partlie wil yet performe for our saluatiō some wherof proceed from his deitie and some from his humanitie and the same partlie haue bin partly are so ioyned together and yet distinct that each of their formes as Leo speaketh alwaies worketh with communiō of the other The word performing those thinges which are of the worde and the flesh those thinges which pertaine to the flesh Moreouer as those thinges which Christ did and doeth by vertue of his diuine nature were true and not fained deeds for he truelie reconciled vs to his father he truelie forgiueth sinnes truely sanctifieth and regenerateth So whatsoeuer we read that he did or suffred for vs according to his humanitie wee beleeue that he did and suffred all those things truelie and indeed and not onelie in a vaine shew and as some speak an appearance onelie XIIII A declaration of the former opinion Wee beleeue therefore that Christ as hee was truelie conceiued of the seede of Dauid and truelie borne true man and did truelie eate drink performe other humaine deeds so also that he truelie kept the law for vs 1. Pet. 4.1 Luc. 24.36 that he truely suffred in the flesh and died and rose againe from the dead in the same flesh and ascended with his visible palpable humain bodie circumscribed with true and certaine dimensions into the true and created heauen placed aboue all these visible heauens Act. 3.21 and ther of his free wil worketh abideth til such time as hee returne againe in the same visible body truely from heauen to iudge the quick and the dead and that he truely desireth our saluation in heauen and hath a care ouer vs his spirituall and liuelie motion and feeling worketh in vs Eph. 1.22 4.16 as his members and lastly that he gouerneth the whole church XV. The fruites of the obedience passion death and resurrection of Christ And wee beleeue that Christ by his perfect obedience deserued eternal life not only for himselfe but also for vs by his passion death he satisfied for our sinns in his flesh he redeemed vs out of the hands of Satan the tirannie of death and the bondage of sinne he reconciled vs to God in himselfe and made vs his beloued that in him wee might bee deemed righteous with the father and by his resurrection and ascension into heauen hee obtained also for vs both the resurrections Apo. 20.5 as Iohn speaketh the first and the latter and that in our name he tooke vnto himselfe possession of the heauenlie in heritance Eph. 1.20 and sitteth at the right hand of God that is hath taken to himselfe power ouer all things in heauen and in earth So that in asmuch as he is our Mediatour and is man he hath obtained of his father the secōd place is appointed head of the church aswel which is in heauen as which is on earth that from him and euen from his flesh is conuaied by his holie spirite whatsoeuer pertaineth to the quickning and to the spirituall life of vs to all those which as members are fastened vnto him their head And therefore wee acknowledge beleeue confesse that in Christ alone is placed our whole saluation redemption iustice fauour of God and eternall life 1. Cor. 1.30 according to that saying VVho of God is made vnto vs wisedome and righteousnesse and sanctification redemption Also be is our peace Also Eph. 2.14 Ier. 23.6 Eph. 1.7 Col. 1.19 1. Ioh. 5.11 Iehouah our righteousnesse In him vvee haue redemption by his blood forgiuenesse of sinnes Also it pleased the Father that in him all fulnesse should dwell Also life is in his Sonne And therefore we know that the promise concerning redemption which was made vnto the first man did receiue accomplishment in this other man Iesus Christ so that whosoeuer will bee made partaker of it he must needs be ioyned to his head Christ be made a member of him For we haue redemption and saluation not onelie by him as a Mediatour but also in him as our head This is our faith cōcerning Christ the redeemer his person natures and office and the saluation of mankinde fulfilled and laide vp in him XVI Errors Therefore we condemne all aswell the ancient as later heriticks which euer taught or teach the cōtrarie Arrius Photinus namelie Seruetus and all other vngodlie men of that crewe which denie the true deitie of Christ the Cerdonians the Marcionits the Valentinians the Maniches the Priscillianits the Apollinarists and the rest which do oppugne the true humanitie of Christ some denying that Christ came in the flesh and that hee had true flesh and doe contend that he brought a phantasticall bodie from heauen or that hee was conceiued of the elementes and not of the seede of Abraham and that hee was not borne of a woman others graunting him indeede a true humaine flesh but yet depriuing him of a reasonable soule and substituting his deitie in place of his soule Also the Neitorians which denied the true vnion of the humaine nature with the person of the Sonne did set downe two persons in Christ and two Sonnes the Sonne of God and the Sonne of man We likewise condemne the
which being also in Christ doth so really couple vs with him that we are one body with him and amongst our selues yea al of vs one new man in the same head Christ for in those two respects namely one of the spirit by whome the other of the head Eph. 2.14 to whome wee are ioyned Paule saide all the faithfull vvere one nevve man XVIII By the vnion vvith Christ the participation of the benefits of his death and resurrection is conueied vnto vs. Now of this communion with christ there followeth and dependeth the participation of his benefites and of saluation gotten and remaining for vs in his flesh and blood For as the branches can draw no nourishment from the vine nor the members from the head nor the liuely stones from the foundation vnlesse they be really ioyned with their foundation with their head with the tree with the vine abide in them so neither can we from Christ our head our foundation our tree our vine vnlesse wee bee truely grafted into him by the holy ghost and do abide in him beeing made flesh of his flesh and bone of his bone Wherfore they doe vs very great iniurie that say we therefore denie the true participation of his flesh and blood and that we affirme a participation only of his gifts and benefits because wee will not admit which wee cannot admit that the true bodie of Christ doth passe reallie through our mouth into our bodies As though it were not a true and an essentiall communion which is made by the holy ghost and by faith sith nothing can knitt more strictlie diuerse substances and natures into one then the holy ghost As we see in the incarnation of the sonne of God and in the creation of man being compounded of the soule and the bodie Surelye if that communion which is made by the onely spirit and by faith with the flesh and bloode of Christ were not able to saue vnlesse he should also passe through the mouth into our bodies Christ had prouided but slenderly for his church Therefore in receiuing of the gospell and in the profession of Baptisme he would haue the same communion to be made 1. Ioh. 1.3 1. Co. 12.13 as Iohn witnesseth of the first and the Apostle Paule of the second This therfore is our confession of the true communion with Christ in generall and therefore of the dispensation of saluation and life which is in Christ XIX Errors Wherefore we disallow their error which teach that remission of sinnes and saluation is communicated to men Opus operatum by the vvorke wrought as they call it without faith and without the true vniting with Christ Yea we condemne their blasphemie who labour to proue it may be done by works not commaunded of god but deuised by men and full of superstition idolatry and theirs also which setting nought by the ministerie of the worde doe teach that saluation is communicated aswell without as with the hearing of the word and receiuing of the Sacraments and much more those which affirme that al infants in their mothers wōbes aswell of faithfull parents as of infidells are made partakers of the benefite of Christ CHAP. XIII Of the gospell and of the abrogation of the lawe by the gospell SEing first the gospell and then the Sacraments Baptisme and the Lords Supper are the outward instrumentes whereby our redeemer the Lord Iesus Christ vseth to offer and bestowe the grace of redemption remission of sinnes vppon the worlde and to communicate himselfe vnto vs his elect and to incorporate vs likewise into himselfe so to make vs indeed partakers of that saluation and life which we haue in him Therefore wee haue purposed briefly and plainely to declare vnto Gods church what our faith is concerning the same I. The gospell what it is Concerning the gospell therefore according to the signification receiued and vsed in the church we beleeue that it is nothing else but the heauenly doctrine concerning Christ preached by Christ himselfe and the Apostles and contained in the bookes of the newe Testament bringing the best and most gladsome tidings to the world namely that mankinde is redeemed by the death of Iesus Christ the onely begotten sonne of God so that there is prepared for al men Mat. 3.2 if they repent beleeue in Iesus Christ a free remission of al their sinns saluation and eternall life Wherefore it is fitlie called of the Apostle Eph. 1.13 The Gospell of our saluation II. The gospell was promised by the Prophets but published by the Apostles For albeit that this misterie euen from the first beginning of the world was reuealed vnto the fathers and that the Prophetes spake of the same yet that which they preached was rather Euangelical promises and those reserued among the Iewes then the gospell it selfe which was to be published to all nations sith they foretold of a thing which was to come but did not declare the thing present or that was past Rom. 1.2 1. Pet. 1.10 as the Apostle teacheth to the Romaines and Peter in his first epistle III. Aswell the fathers were saued by faith which they had in the promises concerning Christ the redeemer as wee which beleeue in the gospell Meane while we doubt not but aswell the fathers Rom. 4.3 who beleeued in those Euangelicall promises of Christ which was to come and should bruise the serpents head were saued Heb. 1.10 as we also by our faith in the gospell telling vs that Christ is come and that he hath redeemed the world are saued as the Apostle both in other places and in the epistle to the Romaines doth largely teach vs concerning Abraham to the Hebrues concerning all the other so that it is a foule blasphemy to say that only earthly matters were promised to the fathers and that they receiued onely such and not heauēlie as remission of sinnes and eternall life For looke what the gospell is vnto vs properly receiued the same were the Euangelicall promises to them Rom. 1.16 namely the power of God to saluation vnto euerie beleeuer IV. The doctrine of the gospell touching the substance is most auncient and eternall Whereby wee knowe that the doctrine of the gospell touching the substance thereof is not new but most auncient and preached vnto the Fathers euen from the worlds creation so as Iohn not vnfitly called the gospell Apo. 14.6 an euerlasting gospell V. The parts of the gospell how many and what Furthermore there ar three especial points in the gospell which wee are called vppon to performe Repentance towardes God Faith in our Lord Iesus Christ Act. 20.21 Mar. 1.4 Mat. 28.10 and a care to obserue whatsoeuer Iesus Christ hath willed and commaunded VI. A declaration of the former opinion The Gospell therefore which setteth out vnto vs Christ with the whole fauour and mercy of God with the purging forgiuenes of sinnes and with the whole saluation and eternall life
election of the Saintes by free gift For as the calling vnto Christ and iustification in Christ is wholie of free gift Eph. 2.9 Tit. 3.5 and not of our owne vvorkes so likewise we vnderstand that the whole praedestination of Saintes is freelie giuen Eph. 1.4 Rom. 9.11 1. Cor. 1.31 because it is wrought in Christ and for Christ is put in execution that no man might glorie in himselfe but he vvhich glorieth should glorie in the Lord. V. We are pradestinate not onely to the ende but also to the meanes Whereuppon wee also beleeue sith God hath chosen vs in Christ that wee might bee faithfull holie vnblameable in his sight that wee are praedestinated not onely to the ende that is to eternall life and glorie but also to the meanes by which wee attaine vnto the ende and chieflie vnto faith whereby wee are ingrafted into Christ and to regeneration and true repentance 2. Cor. 5.17 Gal. 6.15 Mat. 5.16 whereby being made new creatures in Christ we might liue holilie to his glory and edification of our neighbour VI. They bee not elect neither can they bee saued vvhich are neuer grafted into Christ by his spirite and true faith They therefore are shamefully deceiued to their owne destruction which perswade themselues they are elect Tit. 1.16 Eph. 2.10 and therefore shall be saued although they bee not grafted into Christ by faith nor repent them of their sinns nor regard the will of God or to doe anie good workes For they separate that which god will haue ioyned together VII Euerie one ought stedfastlie to beleeue he is â—lect in Christ yet we may be more assured by the feeling of our faith in Christ Hence it is manifest although no man in generall ought to exempt himselfe out of the number of the elect sith the Scripture doeth not so but rather stedfastlie to trust that when he is called to Christ he is called according to the eternall decree and election of God 2. Cor. 13.5 yet if any man will be more assured of his certaine election he must runne to his faith and the witnes of his conscience whether he perceiue that he truely beleeueth in Christ and whether he carrie a sincere loue towards god and his neighbour Yea if he finde himselfe herein not altogether soundlie and throughlie setled yet let him not desparre but desire of god that he will helpe his vnbeleefe hoping that he may in time be better assured Mat. 9.24 VIII The causes why the doctrine of predestination is deliuered in the Scriptures For neither is the doctrine of the eternall free and vnchangeable predestination deliuered in the holie scriptures that we should neglect Christ or despaire of saluation or with securitie let loose the raines to our concupiscence or growe insolent but contrariewise for these especiall causes Act. 4.12 2. Tim. 2.19 First that wee may knowe that without Christ none can be saued sith the foundation of our whole saluation was fastened and laide in him before the world was made Then that in time of our temptations wee which beleeue in Christ should strengthen our selues by the certainetie of our saluation Rom. 8. and so neither dispaire nor distrust knowing the same to be certaine and sure in the eternall decree of god Thirdlie that thereby wee might be stirred vp to the studie of faith in Christ of holinesse and of good works Eph. 1.4 2.10 sith we are chosen that we should be faithfull and holie and blamelesse in his sight and walke in good works Lastlie that wee growe not proude if we trust in Christ and liue godlie in Christ and that he which glorieth may glorie in the Lord 1. Cor. 1.13 sith god through his grace did from the beginning decree in Christ that we should be such CHAP. IV. Of the omnipotencie and will of God I. So is god omnipotent that he is able to doe more then he will doe VVE beleeue that God is so omnipotent that he not onely hath done doeth whatsoeuer he would will but also he is able to will and to doe infinite works which he wil not following also herein the doctrine of Iohn who said Mat. 3.9 God is able of these stones to raise vp children vnro Abraham which yet he would not doe and also the opinion of the Apostle who writt Ro. 9.15.18 that God will haue mercie on whom he vvill whenas he could haue mercie on all and he will harden not all Turt con Prax. as hee could but those vvhome he vvill so that it is verie impious to conclude anie thing to haue beene done to bee done or shall bee done of the onely omnipotencie of God wherein his will is not also reuealed II. Jt infringeth not the omnipotencie of god that certaine things can not be done by him Where the Apostle writeth that god can not denie himselfe we holde that there is no iniurie done against the omnipotencie of God if a maÌ„ say there are manie thinges which cannot bee done by god namely such thinges as are repugnant to the nature of god and do implie a contradiction III. A confirmation of the former assertion For he being the chiefest good he can neither be made euill nor can doe ill and beeing trueth it felfe he cannot lie being iustice it selfe he cannot doe vniustlie beeing life it selfe how should he die Finallie being onely one god and that vncreated and eternall subsisting only in three persons we beleeue and confesse that he can not so take anie creature to himselfe to make the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantiall to himselfe and wholie such as he himselfe is or constitute a fourth person and wee are perswaded that nothing is drawne or taken away from the omnipotencie of god by this confession yea surely whatsoeuer is alreadie done it cannot be that the same should not haue bin done so that it is certaine that what so implieth a contradiction the same cannot bee done by God who is the especiall trueth it self For by this reason euen the omnipotencie of God whereby they were done should be apparentlie denied IV. The will of god to be searched for onely in the holie scriptures Furthermore sith the counsells of god are infinite and secret which he reuealeth not to the Angells themselues wee hold Mar. 13.32 that when there is anie question concerning the will of God the same is not to bee sought for in anie other place then in the holie scriptures wheras whatsoeuer thinges were necessarie to our saluation Ioh. 15.15 17.29 god hath plentifullie and perspicuouslie laide open vnto vs and whatsoeuer he would haue vs to doe he hath of his singular goodnesse reuealed vnto vs by his spirite CHAP. V. Of the creation of the worlde of Angells and of mans first estate I. All things were made by god Gen. 1. 2. and that exceeding good WE beleeue that God the Father Col. 1.16 by the
diuine prouidence yet we beleeue that the Church of god is gouerned by an especiall care and meanes and all the elect people Rom. 8.13 Phil. 2.13 2. Cor. 6.16 yea and all the willes and actions of the elect sith he calleth peculiarlie iustifieth and sanctifieth but not all sith hee vvorketh in them to vvill and performe Act. 4.16 and saith that he dwelleth in them and not in all sith lastlie he leadeth them vnto eternall life but suffereth others in his iust iudgements to walke in their owne pathes and fall into eternall destruction 1. Pet. 5.7 so that worthilie we be commaunded peculiarlie to cast all our care vppon god because he peculiarlie careth for vs. III. That god ordinarilie gouerneth the vvorld by second causes This also we learne by the holie scriptures though God performeth manie purposes of his diuine prouidence by himselfe without any external helper yea and sometimes quite against ordinarie meanes yet he executeth manie more thinges ordinarilye by second causes Hos 2.21.22 as well in the gouernmēt of the whole world as of the church sith he himselfe saieth he vvill heare the heauens the heauens vvill heare the earth the earth vvill heare the corne the corne vvill heare Israell IV. The meanes vnto the ende are not to bee contemned sith god ordereth as vvell the one as the other by his prouidence Whereuppon we also knowe that although we are assured that god hath a care ouer vs yet the meanes which hee hath ordained for the saluation both of our soules and bodies are not to be contemned nor god to be tempted but herein we must followe the Apostle vvho although he vvere assured of the safetie of all them which were in the shipp yet as the mariners went about to escape awaie he saide to the soldiors and to the captaine vnlesse these abide in the shippe you cannot be saued For God who setteth an ende vnto each thing he also hath ordained both the beginning meanes by which that ende is attained vnto V. All thinges come to passe in respect of god necessarilie in respect of vs manie thinges happen casuallie But sith god by his prouidence doeth preserue second causes which he vseth in gouerning the worlde euerie one in her proper nature yea and is the moouer of them and of them some are ordained of their owne nature to certaine and sure effects other some are indefinite Wee knowe and confesse that although in respect of God Mat. 10.29.30 Ex. 21.13 without whose foreknowledge and wil nothing can happen in the world all things are done necessarilie yet in respect of vs and of the second causes manie things happen come to passe chaūceablie For what can bee more chaunceable and casuall to a carpenter and trauailer then if the axe fall out of his hand kill the other yet the Lord saieth that it is he which killed the trauailer And our Lord Iesus died willinglie yet he said Christ must suffer Luc. 24.46 Herode Pilate of their free-will condemned Iesus yet the Apostles saie Act. 4.28 they did nothing but what the hand and counsaile of God had decreed to be done VI. That god is not the author of sinnes vvhich are committed in the world And hereupon we also know and confesse Act. 17.28 that although manie offences are committed in the world by men god in the meane time guiding all thinges 1. Ioh. 2.16 yet the same cannot bee imputed to god nor to his prouidence for he indeede mooueth all thinges and ministreth strength by his prouidence vnto euerie one to worke but yet he instilleth not that corruption to anie whereby they worke amisse As therefore the earth yeelding her sappe aswell to il trees as to good yet is not to be blamed because an ill tree makes ill fruite so much lesse may god rightlie be said to bee either the cause or the author of our sinnes although by the hand of his prouidence he beareth vpholdeth ordereth and guideth euen the wicked Jn him saieth the Apostle we liue vve are mooued Heb. 1.3 Act. 17.28 and haue our beeing namelie wee are mooued of him such as wee are except he by his grace doe make vs otherwise VII The secret counsailes of God in gouerning the world are to be reuerenced not inquired after Meane while the secrete and vvonderfull counsells of god whereby wee see innumerable things to be done and whereof we cannot giue or know any reason the same we behold adore with that reuerēce which we ought contenting our selues with this assured knowledge Mat. 10.29.30 Rom. 9.14 namely that nothing comes to passe in the worlde without the will of God and that will of god to be so just that it is the most certain rule of all iustice therefore that which the Apostle saith must euer bee holden Rom. 11.33 O the deepenes of the riches both of the wisedome knowledge of god how vnsearcheable are his iudgements and his vvayes past finding out Rom. 9.14 Rom. 11.36 Also that Is there anie iniquitie vvith God And yet Of him and through him and for him are all thinges To him be glorie for ouer Amen VIII Errors Wee condemne therefore all scorners and all those philosophers which either do wholie take awaye the prouidence of god out of the worlde or denie that humaine matters and smale things are regarded of god Those likewise which abusing the prouidence of God doe contemne the meanes ordained of God for the saluation of vs both soule and bodie as also those which woulde haue all thinges to come to passe so meerely necessarily that they take awaye all casualtie and depriue men of all libertie lastlie those which will haue God so to worke all thinges in all men that they also doe blasphemouslie prooue him to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a iointe-worker an author of sinne CHAP. VII Of mans fall and of originall sinne and the fruites thereof I. Adam sinned of his owne accord by disobedience WE beleeue Gen. 1. 2 Eccl. 7.30 Sirac 15.18 that the first man when he was created after the image of God iust and righteous and meerlie free so as he might if he woulde not haue sinned nor haue died any kinde of death The diuell then alluring him and god not letting him but leauing him in the hāds of his owne counsells he transgressed by disobedience Rom. 5.19 Libera voluntate of his owne accord and of his meere free choise so that he nether can nor ought to ascribe the blame of his transgression to his owne nature giuen to him of god nor to god himself nor to any other thing created but to his own selfe alone because it was his owne vvill II. What and what manner of sinne Adams was For vve knovv that Adams sinne was a voluntarie transgression of gods commandemēt that he should not eate of the forbidden fruit as Moses describeth it and so as the Apostle speaketh it
Eutychians which on the contrary side as Christ is but one onelie person so they leaue him but one nature onelie namelie the diuine teaching that the humaine nature which he assumed either is wholy turned into the diuine or els so mingled and confounded with the diuine that they make no difference at al in him between the proprieties and actions of his diuine and humaine natures Wee condemne also those which haue proceeded from the former as Macarius with his followers which make but one onelie will in Christ namelie the diuine and therefore admit no proper action at al of the humane wil in Christ We condemne likewise the Cerdonians also in this pointe that they said Christ did not truelie suffer nor was truelie dead but that he fained a suffring or as some heritiks say he suffred and died putatiuelie and therefore with these we also cōdēne all which taught or teach the like things as namelie that Christ rose not againe truelie in the same flesh wherein he died but in another of a diuerse nature or else that if he rose in the same yet that he did not truelie ascend into heauen and carrie the same into heauen and chaunge the place of it Wee also also with Hierome Cyrill and other of the fathers condemne the Originists and their like who taught that Christ rose againe with a bodie like vnto a spirite most subtill and in it owne nature inuisible and not subiect to the senses all those likewise as Iewes and Turkes which denie that the worlde is redeemed by the benefite of Christes death Also all those lastlie which goe about to proue our saluation to be grounded vppon any other thing either in parte or altogether then onelie in Christ and blasphemouslie doe auouch that sinnes may bee expiate or remitted by anie other sacrifices then that one sacrifice of Christ onelie For wee acknowledge one onelie redeemer Iesus Christ without whome as there is no true God so no true saluation and one onely sacrifice the oblation or offring wherof being once made not onelie all the sinnes of the elect were once washed awaie in the person of Christ but also beeing yet continuallie washed away euen vnto the ende of the world are remitted to them that beleeue CHAP. XII Of the true dispensation of the Redemption the saluation life which is laid vp in Christ alone and therefore of the necessarie vniting and participation vvith Christ I. Saluation and eternall lise is laid in Christ that from him it may bee communicated to be WE beleeue that euen as the sinne of Adam and death which followed the same remained not in Adam alone but from him as from the head of all mankinde it did and doth flow into all men which by a common generation haue bin and are borne of him so likewise that the righteousnesse of Christ and the eternall life due vnto him is not holden in Christ alone but is deriued into all those who by the regeneration of the holie spirite are made one with him and as true members are ioyned vnto him as head of the whole church and that to this ende and purpose Christ came in the flesh and that all our saluation and life consisteth in him as in our head that it may indeed be bestowed and communicated vppon all the elect of God which are vnited vnto him II. The grace of redemption and saluation is offred vnto all men but indeed is not communicated but to the elect who are made one vvith Christ For we beleeue Mar. 16.15 16 that although the grace of redemption saluation and eternall life which God bestoweth be earnestly propounded and offered vnto all men by the preaching of the gospell for that very manie are not made partakers of the same it is through their owne fault yet is it not indeed communicated but vnto those who beeing from the beginning chosen and predestinate vnto it in Christ as in the head of all the elect that they should bee his members and so made partakers of saluation were afterwards in their time called by the gospell indued with faith and so grafted into Christ and made one with him III. To the true participation of eternall life howe necessarie this true vnion or communion is with Christ For euen as the braunch can draw no liuelie sapp from the vine Ioh. 15.1.2.3.4.5.6.7 nor the bough from the tree nor the members anie motion sence or life from the head vnlesse they be ioyned to the vine tree and these to the head euen so cannot men receiue anie saluation or life from Christ in whome onelie it consisteth vnlesse they be grafted into him coupled in a true and reall vnion and being coupled doe abide in him IV. That we cannot be vnited vnto Christ vnlesse he first vnite himselfe to vs. Sith therefore the whole participation of true righteousnes saluation and life hangeth and dependeth vppon this most necessary cōmunion with Christ and vnto the same is referred both the preaching of the gospell and administration of both the Sacraments yea the whole Ecclesiasticall ministrie Therefore what our faith cōcerning the same is we purpose to declare witnes to the whole church as brieflie and plainelie as may be in certaine assertiōs or positions which after follow Of the communitie with Christ 1. Ioh. 4.10 And first we beleeue that as we therefore loue Christ as Iohn saith because he first loued vs. we come vnto him by our spirite because he came first vnto vs by his and therefore wee imbrace him by faith because he first by vertue of his spirite imbracing vs stirreth vs vp to faith so we also can by no meanes cleaue and bee vnited vnto him vnlesse he first doe ioyne and vnite himselfe vnto vs. For the one is the cause of the other the first of the latter Wherefore we must pray vnto him Ioh. 14.23 that he will come vnto vs and make his abode with vs. V. How many fold is the vnion of Christ with vs and of vs with Christ and how they are ordered in themselues We acknowledge furthermore this coniunction of Christ with vs and likewise of vs with Christ to bee threefold one which was once made in our nature another which is dailie made in the persons of the elect which yet goe astraie from the Lord and the last which shall be likewise with the Lord in our persons when they shall be present with him namelie when God shall be all in vs all And the first is referred to the second the second to the third euē as nature is ordained to grace and grace to glory For the first is also made by assuming of our nature into the vnitie of the person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the word The second is made by assuming of our persons into grace and into one misticall bodie with him and as Peter speaketh into participation of his diuine nature The third shall likewise bee made by assuming of vs
a moment be chaunged into the same state with the dead that are risen and then Christ being come downe from heauen euen in the cloudes there shall iudge all men and from thence giue sentence on them shal shew himselfe apparently to all and that all the godlie being taken vpp from the earth euen into the clouds shall goe to meet him 1. Thess 5.1 c. Mat. 24.3 25.31 attended on by the Angells and appearing in his great maiestie and glorie as also he himselfe and his Apostles haue taught and left in writing II. Christ shall visibly returne from one place to another and that with a bodie visible locall and determinate We therefore beleeue Christ shall so return visiblie as he before in the Apostles sight ascended into heauen and shall come euen out of that heauen where he now is therefore from that which is farre distant from the earth and from the clouds vnto which he shall descend and we beleeue he shall so descend with his naturall bodie that it must needs be grauÌ„ted that the same is locall and finite and consequently not existing euerie where seing also the holie ghost describeth such a descending vnto simple people which hee sheweth cannot be made without chaunge of places III. The faithlesse reprobates shall not come vpp to Christ sitting in the cloudes but remaining on the earth shall heare the sentence of the iudge But seing the Scriptures do pronounce only of the godlie that they shall bee caught vpp into the cloudes and shall meete Christ in the ayre wee beleeue that the vngodlie shall not come vp vnto Christ but remaining vnder his feete vppon the earth shall heare that senteÌ„ce of the iudge goe yee cursed into euerlasting fire when all the Saints which shal bee aloft with Christ shall approue the same sentence of the iudge according as the Apostle thinketh 1. Cor. 6.2.3 The Saints shall iudge the world yea and the Angells IV. For what causes that generall iudgement was appointed And wee beleeue that for two causes principally this iudgement was appointed wherin Christ shall sitt as iudge in the sight of all men the first is that such thinges as are nowe hidden vnto men aswel innocencie faith and the good consciences of the godlie as the hypocrisie and vile deeds of the wicked may be openly knowne to all the world and thereby be manifestly seene how iust the iudgements of God were euer from the first to the last Whereuppon also the Apostle called that day the day of declaration The other cause Rom. 2.5 is that the reward which was promised aswell to the good for their good workes as to the bad for their euill deedes should be fully paied and restored as the Apostle saieth 2. Cor. 5.10 wee must all appeare before the iudgement seat of Christ that euerie man may receiue the things vvhich are done in his bodie according to that he hath done whether it be good or euill whereupon also the same Apostle calleth it the day of the iust iudgement Rom. 2.5 V. Aeternall life which shal bee giuen to the elect is called and is a reward yet due vnto vs onely vppon fauour and not but for Christs sake For albeit it be a meere gift of God which the elect shall receiue and purchased by the meritts of Christ alone yet we doubt not but it is named and that it is truely a reward sith the Lord Iesus vouchsafed to call it so namely a free reward seing also that the good works themselues of the godlie and all the causes wherefrom the same do proceed are free gifts of God free election free redemption free calling faith iustification regeneration forgruenesse of sinnes and lastly a free pardon of all wants and imperfections wherewith our good works are infected and a free imputation of Christs perfect obedience wherewith our imperfect obedience is clothed and made acceptable to god and consequently to speak properly is a reward not due vnto vs for our owne workes considered in themselues but for the meriâ—ts of Christ imputed to vs. VI. After the iudgement giuen the godly shal bee presently with Christ in heauen but the vngodly in hell with the deuill his Angells Further more wee beleeue that presently after the same iudgement the godly shall follow Christ into heauen but the wicked shal be thrust downe with the deuills into hell Christ saying to the first come yee blessed of my father but to the other Goe yee cursed into euerlasting fire VII That day shal be to the godly most ioyfull and is therefore to be wished for to the wicked most heauie is therefore eueÌ„ in the only hearing intollerable So do wee beleeue that this last day shal bee vnto them which are grafted into Christ most happie and ioyfull and therefore loued wished of them 2. Tim. 4.8 and ought to be loued wished for of vs and to the wicked the most accursed and wofull day that euer was and therefore no maruaile though they hate that day cannot abide the mention of it VIII Errors We condemne whosoeuer shall denie that Christ shall truely and in verie deede descend in his humaine bodie from heauen into the cloudes and then returne with his chosen into heauen againe and would prooue that it shall all bee without any chaunge of places onely by appearance as they call it a certaine likenesse to the which the Angells doe affirme the contrarie vnto the Apostles Act. 1.11 as yee haue seene him ascend into heauen so shall he come againe VVee disallowe also those which teach that the works of pietie considered in themselues are the true cause for which eternall life is giuen and are the true meritts thereof against which the Apostle also saieth Rom. 6.23 The gift of God is eternall life Neither doe we approue the opinion of the Chiliasts concerning the thousand years wherin Christ with his elect should remaine heere in the earth after the latter iudgement and that they should here liue in the delights yet honest delights of the flesh and should procreate children but Saints so at last be translated vpp into heauen And we condemne and detest their error which stand in contention that the fire whereinto the wicked shal be throwne shall at the length be queÌ„ched so that all euen the deuills themselues shall liue blessedlie in the kingdome of God flatt against the plaine words of Christ goe yee into euerlasting fire Mat. 25.4 CHAP. XXX Of eternall life I. Eternall life shal be giuen to all which by their good workes haue witnessed that they were truely grafted into Christ and haue beleeued in Christ WE beleeue that eternall life that is full and perfect possession of eternall life shal bee giuen in that last daye vnto all who by the apparent workes of true faith and godlinesse shal be declared before al Angells and men manifestly shewed and by sentence of the iudge Christ pronounced to haue beene
truely ioyned to him by the holie spirit and so to haue beleeued in god the father in his sonne Iesus Christ and in the holie ghost and to haue bin liuelie members of the holie church and to haue had communion withal the Saints and obtained forgiuenesse of their sinnes which the Lord also teacheth saying He will say to them which shal be on his right hand come yee blessed of my father possesse the kingdome prepared for you before the foundation of the vvorld for I vvas hungrie and yee gaue me to eate c. II. A confirmation of the former opinion and that eternall life is not giuen for our owne works but for Christ in whom we are freely chosen blessed and made the children of god For by these wordes the Lord seemeth to haue declared vnto vs that our good workes are testimonies of our election blessing and adoption in Christ and so of our lawfull inheritance and that the cause whereby we shall obtaine eternall life and possession of the heauenly kingdome is partly because that ere the beginning of the world that is ere we had done any good thing that kingdome was freely prepared for vs in Christ partly because we were blessed of the father namely Eph. 1.3 with all spirituall blessing in Christ and therefore called by grace iustified forgiuen our offences and sanctified lastly because we were in the same Christ adopted the sonnes of God and â—â—nued or borne againe by his spirit therefore made coheirs with him of the kingdom which he plainly ment by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the right of inheritance possesse as sonnes VVhereas the Lord therefore shall recken vp the works of pietie he shall do it wee doubt not to this purpose that by them it may appeare to the whole world that wee were the truely blessed chosen iust children of God to whome the inheritance was due Rom. 8.17 the Apostle saying If sonnes then heires also but that wee are the sonnes of God is declared by our regeneration and regeneration by the effectes of regeneration which are called works of faith and pietie III. As the godlie shall haue eternall life so the paines and fire of the wicked shal bee eternall And as wee beleeue that the children of God shal obtaine eternall life so also we confesse that the hypocrites and all the wicked shall bee cast into the fire that neuer shal bee quenched and there bee tormented for euer Christ saying plainely Goe yee into euerlasting fire Mat. 25.42 IV. How happie that eternall life shal be it can neither be said nor thought But what and what manner of life it is and how great felicitie which is ment by the name of the heauenly kingdome wee doe with the Apostle freely confesse 1. Cor. 2.9 that neither eare hath heard nor hath it come into mans heart to conceiue for it is a matter greater and more excellent then can be comprehended in mans vnderstanding of such passing happines that nothing caÌ„ be wished more happie We therfore simply beleeue that we which are christs which are guided by his spirite which depend on his word which lastlie doe place but whole hope of saluation in him shall all bee most blessed Mat. 13.43 shall all shine as the sunne in the fight of god we shall all see God euen as he is 1. Cor. 13.12 we shall all liue a heauenlie and diuine life with Christ his Angells and be deliuered from all sinne from all misterie from all ill without any longer griefe without feare without lack or desire of any thing 1. Cor. 15.28 Apo. 22.3.4 because God shal bee all in all and wee shall behold his face And in that citie shal be no more night neither shall there neede any candell or sunne-light because the Lord shall giue vs light and wee shall raigne for euer and euer with Christ Iesus our head spouse Sauiour and our Lord to whome bee praise honor and glorie worlde without ende Amen Obseruations of the same Zanchius vppon his owne confession NOT few nor smale were the the occasions whereby I was induced rather to adioyne these mine obsernations to my confession it selfe then to alter anie thing therein contained Many there bee to whome it is not vnknowne vpon what occasion at what time at whose commaundement in whose names and for what purposes I euen against my will and constrained thereunto wrote this summe of christian doctrine For although there is no man but seeth that this coÌ„fession as was neuer looked for is published in their name for whose sakes it was written yet how this came to passe for what causes it was done all men do not know manie wondring at the deede yet ignorant of the true causes Hereuppon how diuerse suspitions many men might gather how diuerse iudgements might bee giuen of me and of the confession it selfe I say not of priuate men but euen of the whole congregations yea howe diuerse and sinister speaches might be throwne out among the vulgar sort who is it that perceiueth not I was therefore enforced before I dye to stoppe such sinister and false suspitions iudgementes and speaches concerning my doctrine That I thought could bee done by no better meanes then to publish a parte by it selfe both the confession euen as I write it and a part likewise my obseruations vppon the same wherein what so is darke is expounded and what so is doubtfull is confirmed so to leaue the iudgement of the whole matter together to all the true catholicke church I thought moreouer it would bee no little help to take away al suspicions of men if there be any conceiued if such iudgements as learned men haue giuen of my confessions I make knowne to all the godlie readers out of their owne letters especially sith by them it may well appeare vnto euerie man what were the causes why the confession came not forth in the same manner as was appointed One great learned man write vnto me concerning that matter in these words Whereas you write vnto me concerning your confession it hath beene read ouer both by me by N. and others with great pleasure which is written verie learnedly and with an exquisite methode and if you take out that same which you haue added in the ende concerning Arch-bishops and the hierarchie it pleaseth me passing well But whenas together with the brethren N.N. which are with vs we conferred about the way and meanes of an agreement among the churches of our confession to be begonne they all with one consent thought onely this to be the safest and speediest waye that the confessions of faith receiued and set forth by euerie of the churches in each prouince should bee composed and framed into one harmonie that they might bee alike touching the substance of faith all of them and each church embrace theÌ„ as their owne This their aduise sith they coÌ„mended to vs by many reasons we haue writteÌ„ vnto you
feet themselues are Is then the vnion which the soule hath with the head dissolued because out of the head it is wholly also in the feet 8 Finally that all things which haue bin spokē of this personal vnion may more plainely be declared I add these also The soule is Hypostasis to the eyes to what eyes such as they are namely instruments vsed for sight not for hearing on the other side to the eares for hearing not for seing So the word was Hypostasis to the humaine nature not to destroy death which was a propertie of the word but to suffer death which was a propertie of the flesh Lastly it is Hypostasis to the flesh not to this end that the flesh should bee it and such like which of which sort the word is but it should be it and such like which and of which sort it is it selfe either by nature or by grace reallie put into it which they call infused or habitual grace For the grace of this vnion is this that it is taken into this vnitie of person This same doctrine of ours is confirmed by those things which are deliuered both by the scriptures and the fathers concerning the office of the mediatour that is concerning the end of his incarnation Many ends of this incarnation are noted of the fathers in the scriptures and particularly of Anselme in his booke intituled Cur Deus homo why God is man but the principall and immediate ende was not simplie that the vvorde God might saue vs for he could haue performed it by his omnipotencie and by his onely commaundement without taking flesh but that hee might by such meanes saue vs from death namely by death of his owne person and by his owne resurrection might raise vs to life according to that of the Apostle to the Hebr. 2. ver 14. That by death he might destroye him vvho c. And in the 2. to Tim. 1.10 VVho hath abolished death and hath brought life c. To which the old church consented saying vvho by dying destroyed death and by rysing againe repaired life Leo the first declared this end saying The sonne of God tooke our flesh that by one nature he might dye by the other he might not dye Therefore he tooke vpon him flesh to this principal ende that for the performing of our saluatiō he might doe such thinges by that flesh which of himselfe being in the forme of God hee could not performe as to suffer and to dye For to kill death simply he could by himselfe haue done it but to kill it by death he could not in himselfe doe it without taking mortall flesh into vnitie of his person Wherefore the vvorde did not take flesh that by the flesh it might doe such actions as were the proper actions of it selfe but that it might worke our saluatiō by such meanes namely by the owne proper actions ioyned with the actions of our flesh Vpon the 12. chapter The 8 aphorisme Concerning this true and essentiall vnion of vs and of our owne flesh with the flesh of Christ there is a notable place in Cyrill vpon Iohn lib. 10. cap. 13. Col. 500. We denie not but wee are spiritually ioyned to Christ by true faith and sincere loue but that wee haue no manner of coniunction with him according to the flesh that we flatly denie and affirme it to bee cleane against the scriptures For who euer doubted but Christ is so the vine and we the braunches that from him we draw life vnto our selues Heare what Paule saith Wee are all one bodie with Christ for though we are many yet in him we are one for wee all are partakers of one bread Doth he perchaunce thinke that the vertue of the misticall benediction is vnknowne vnto vs Which being in vs doeth it not also make Christ to dwell in vs corporally by communication of the flesh of Christ For why are the members of the faithfull the members of Christ know ye not saith hee that your members are the members of Christ shal I then take the members of Christ and make them the members of an harlott God forbidd Our Sauiour also said He which eateth my flesh and drinketh my blood abideth in me and I in him whereby wee maye consider that Christ is in vs not onely by dwelling in vs which is perceiued by loue but also by a naturall participation For euen as if one take waxe melted by the fire mingle it with other waxe likewise melted so as of them both hee make but one thing so by this communication of the bodie and blood of Christ he is in vs and we in him For otherwise this corruptible nature of the body could neuer be brought to incorruption and to life vnlesse the bodie of naturall life were ioyned vnto it Beleeuest thou not me telling thee this Beleeue I pray thee Christ himselfe Verily verily saith he I say vnto you vnlesse yee shall eate the flesh of the sonne of man and drinke his blood yee shall haue no life in you He which eateth my flesh and drinketh my blood hath eternall life and I will raise him at the last day Thou hearest him plainely crying out that we shall haue no life vnlesse we drinke his blood eate his flesh In you saieth he your selues that is in your bodie By life may well bee vnderstood the flesh of life for that doth raise vs vpp at the last daye And so need I not think it an vncurrant speach to say the flesh of life being made flesh of the onely begotten sonne is brought to the vertue of life and therefore cannot bee ouercome of death And therefore being made in vs putts death from vs For gods onely begottē sonne is neuer absent from it whereuppon because he is one with his flesh I saieth he will raise him vp Why then should it be denied that we are called braunches according to the flesh May it not fittly be said that the vine is his humanitie and we the braunches for the identitie or likenesse of our nature For the vine the braunches are of the same nature So both spiritually and corporally are wee the braunches and Christ the vine Thus farre Cyrill In this whole text Cyrills purpose was to shew that Christ not onely according to his deitie as his aduersaries the Nestorians did thinke but also according to the flesh was the vine from which life flowed into vs as braunches and cōsequently that we as braūches were ioyned not onely to his deitie but also to his humanitie and so to his flesh doe draw life and all our spirituall nourishment not onely from his deitie but also from his flesh And the reason is brought from the Hypostaticall vnion which maketh the word his flesh taken into vnitie thereof to bee but one person one and the same Christ one and the same vine Therefore that we cannot be ioyned to the deitie of Christ but also we must be vnited to his flesh nor can we
chaunge nor confusion among themselues or among there proprieties so also the actioÌ„s are so the actions of one and the same person that yet they are truely distinguished betwixt themselues and so distinguished that those which proceed from the one nature and are proper thereunto they although they be done with the communion of the other yet it is not lawfull to say that they be done by the other or that Christ doth them according to the other nature 13 Where fore like as wee allowe the fathers when they saye that Christs actions in redeeming sauing vs were are done by god man so also we greatly commend that famous saying of Leo the bishop of Rome in his epistle to Flauianus we teach that it is with a stedfast faith to be holden namely Each forme vvorketh with communion of the other that which is proper to it selfe as the word working that vvhich is proper to the word and the flesh performing that which is proper to the flesh 14 For he suffred for vs died and was buried according to the flesh but he gaue the grace of deseruing and redeeming to his suffring by which he redeemed vs according to his deitie but all these he willed according to both the natures 15 Also he rose from the dead ver 20.21 and ascended in a visible and locall ascension into heauen exalted aboue all Angels according to his humanity yet he wrought the same resurrection ascension and exaltation according to his diuinity but he willed it according to the will of both the natures 16 Like as then we beleeue that Christ redeemed vs according to both the natures according to that God purchased his Church by his owne blood so also we doubt not but the same Christ sitteth at his Fathers right hand and resteth in the heauenly places gouerning all thinges with his Father and dispenseth and communicateth the grace of redemption and euerlasting salvatioÌ„ to the wholle church which is his bodie and to euerie member according to both his natures the word working that which is proper to the word the flesh that which belongeth to the flesh 17 For although he vseth the ministerie of the word and sacraments by men to the imparting of salvation vnto vs yet the same Christ both as he is God and as he is man is properly the very same which calleth vs giueth vnto vs faith and repentance and he iustifieth regenerateth quickeneth and bringeth into eternall life all that beleeue by the working of the power of his might 18 For this cause also our faith whereby we take holde of saluation in Christ and eternall life must not respect and rely vpon either the one or the other nature of Christ severally but on whole Christ himselfe as the Ephesians were said to haue faith in the Lord Iesus 19 Whereon it followeth that who so do deny either the one or the other nature in Christ or deuide the one from the other or confouÌ„d theÌ„ both together so that they acknowledge him not for true God and true man in all things sinne excepted like vnto vs and imbrace him not for such and therefore for a true and perfect redeemer they can neuer be made partakers of redemption and eternal saluation 20 For as he that beleeueth in Christ such as he is hath life eternall so he that beleeueth not cannot haue it Of those thinges which are spoken of our Lord Iesus Christ after the vnion and in what sort they are spoken Out of the 1. to the Ephesians Positions Anno 1582. 1 THe Apostle writeth that Christ was raised from the dead and therefore he truely diâ—â—â—â—â—d in another place The Lord of glory was 〈◊〉 yea we often read howe the sonne of man was deliuered vnto death But in all these enunciations the speach is ever of the same person namely the sonne of God incarnate Therfore the person of Christ which is in these propositions the subiect or that whereof another thing is spoken is vsed to be signified by 3. kindes of names namely by those which betoken the divine nature onely and that sometime in respect of the essence sometime in respect of the hypostasie or persons as The lord of glory the onely begotten sonne of God or which betoken in like sort the humaine nature onely as Man the sonne of Mary or which betokeÌ„ both natures togither as Christ Immanuell god incarnate 2 We adde herevnto that Christs verie persoÌ„ is signified by those names also which are taken from the offices of a mediatour as these Amediatour a Redeemer a Saviour a high priest an Advocate and such like But these may be referred to the third kind because by them are shewed and made known both the natures in one person 3 The concrete names which haue denomination of the natures as Man of the humanity and God of the diety when in speaking of Christ they be the subiects or the first part of the enunciation or sentence they haue two significations one formall as the schooles say and the other materiall of which by the former is meant the verie nature by the other the person which hath such a nature whereof it taketh denomination 4 For as names in the abstract do signifie only the nature and propriety which is in a thing so all names in the concreat doe betokeÌ„ both the nature and qualitie which is in the thing and the hypostasis wherein it is as for examples sake the name of Iust betokeneth both Iustice wher with one is made iust him which is Iust both together 5 Therefore by these Subiect names which hauing their denominations from the natures do shewe the person of Christ sometimes is declared the propriety of the natures sometime the vnity of the person and therefore the Subiects must be vnderstood and expounded according to the diversities of the Praedicates that is of those things which are spoken thereof 6 In this proposition the sonne of God is eternall the subiect namely the sonne of God must be expounded according to the proprietie of the nature But in this the onely begotten sonne of God suffered the subiect the onely begotten sonne of God must be vnderstood according to the vnity of the person For he suffered which was not onely man but also God yet the dietie remaining vnpassible 7 We denie not but manie times are found wordes in the abstract which are the Subiects as the light came into the world as also some which are Predicats as Christ is the light of the world our righteousnesse our peace but these stâ—Ì„d in steade of concretiues as the light came into the world that is he which lighteneth vs. Wherefore for the manner of such like words they are to be referred to some of the foresaid three kindes 8 Furthermore there are three kindes of attributes which vse to be spoken of the same person of Christ God and man by what name soeuer it be signified For some are propper to the divine nature and
they could not quickly or easily be driuen out againe what should the inhabitaÌ„ts of that cuntrey do to prouide for the safety of theÌ„selues their childreÌ„ First they must flie into the strong defensed citties tarry there vntil by gods help the cuntrey might bee deliuered out of their enemies haÌ„ds Next least being besieged they should perish by famine or be coÌ„strained to yeld theÌ„selues to the enemie they must looke for as plentifull prouisioÌ„ of vittailes as may be And because vnlesse the Lord do keep the cittie the watchmaÌ„ watcheth but in vaine therefore all the people must with earnest prayers call vpoÌ„ god daily to bee with them keep defend theÌ„ Hereunto it is neâ—dâ—ul that al within the citty do obserue coÌ„stantly a brotherly faith loue peace concord among theÌ„selues sith euery kingdome deuided in it selfe as the Lord vsed to say cannot stand euen the heatheÌ„ do witnes that by coÌ„cord smale matters grovve to encrease by discordgreat things fal to decay Neither is the health of body to be neglected wherin the cittizens must be kept souÌ„d strong as much as may be for the profite defence of the coÌ„moÌ„ wealth For the sick deseased especially at such a time caÌ„ profite the common state very little nay they are a great burden combrance to it so far ar they froÌ„ being able to fight against the enimy Therfore it is very needfull that euery one looke to his health then there is need of a careful diligent watch least the foes by any suddain assault or by some deceite or vndermininges should pearce into the citty set vpon vs vnawares vnprouided hereupoÌ„ are night watches prouided But how can there be any watching without sobriety For by surfeting dronkenesse heauy sleepe is prouoked so that there can no watch bee kept Therefore least being ouer drowned in wine sleepe we should bee catched by our enimies we had need of sobriety what is more needefull then alwaies to haue weapons in our hands whereby we our selues may both be kept defeÌ„ded froÌ„ the blowes of our enemies and may also be able to repell and put back the enemie therefore ouer and besides our strong walles wel defensed raÌ„piers the cittizeÌ„s theÌ„selues must also be ready in their armour But nothing can happeÌ„ more pestilent pernicious to the coÌ„moÌ„ wealth theÌ„ if within their citty especially in time of warre they haue fauourers of the enemie who may indeed giue them a wipe priuily howsoeuer they may pretend friendship with the citizens and professe in words that they coÌ„sent vnto them in al matters such are perfidious traiterous fellowes Therefore there must great care be taken that diligent inquirie bee made who be in the citie what they doe what life they lead wheron they liue and if there be any founde to goe out of course from the common profession life manners of the cittie they may be knowne examined corrected punished or driuen out of the cittie But as there is nothing that can either set a deeper marke of infamie vppon the citizens or make theÌ„ deserue to be more seuerelie punished then if being entised by large promises or bribes of the enemies they betraye their cuntrey or being terrified by their threatnings they slipp from their ruler shamefully yeeld themselues so contrarywise there is nothing more honorable more profitable or worthie of greater praise and reward then if keeping sound thy faith to thy prince and cuntrey with the publike profession of the faith thereof thou constantly standest to it euen vnto death and fightest it out to the last man Therefore there is need of constancie in thy faith giuen to thy prince and cuntrey and a publike professioâ— of that faith euen vnto the death By these defensed cities I meane those churches which were once builded vppon the foundation of the Apostles and Prophets and afterwardes were repaired againe out of the gospel and truely reformed and so do hold the same foundatioÌ„s of the Apostles doctrine firme and fast with the holy scriptures vnderstaÌ„ding expouÌ„ding the same according to the sound interpretations of the auncient fathers These foundations the church was wont to compreheÌ„d in that short forme of doctrin which they cal the catechisme wherein is contained the Apostles creed the Lords praier and the ten coÌ„mandements The creede brieflie sheweth both what we must beleeue and in whome we must place the whole hope of our saluation The Lords praier manifestly directeth vs both who is to be prayed vnto and what is to bee prayed for as also for what causes God is onely to bee called vppon and that we aske all that we aske of him onely namely because his onely is the kingdome the power and the glory by which addition our assured hope is kindled vnto praier The decalogue or ten commandemeÌ„ts very briefly and plainely prescribeth how wee must behaue our selues to god-ward with what â—â—â—uice we must worship him in what sort also we must liue with our neighbours how we must die vnto our selues that is to our coÌ„cupiscence in withdrawing froÌ„ it euermore all such things as it coueteth against the law of god Vnto these three those chiefe partes of the catechisme is ioyned a fourth part the doctrine of the sacrameÌ„ts which by a Synecà oche is whollie comprehended in the great creed as they cal it vnder the name of baptisme All these thinges summarily gathered out of the holy scriptures reduced into a briefe compeÌ„diary we doubt not with the whole auncient church to cal the fouÌ„dations of al christian religion And because heretikes when they durst not simplie denie these foundations were euer wont to wrest yet do wrest and wring the same for the most part by false interpretations to their owne heresies therefore that the true churches may bee discerned from the conuenticles of heretikes we must vnderstand and expound those principles and chiefe pointes of doctrine in no other sense then as the auncient church agreeably to the scriptures by common consent specially in the best approued counsailes expounded them For what to say something for exaÌ„ple fake can be more firme certen manifestly spoken for the article in the creede of the person of Christ then those things which weâ—e determined out of the scriptures in the couâ—cel at Nice at Ephesus Constant Chalced. add also the 5. 6. by the godly fathers against Arrius Samosatenus Apollinaris Nestorius Eutiches the Monothelites whosoeuer therefore teacheth concerning Christs person against the determinations of those counsells certainely they doe not rightly hold this principall foundation of christian religion Further concerning the grace benefite of Christ the beginning whereof is his eternall loue towards vs his free election of vs to the participation of redemption euerlastin life but the proceeding of it is the free dispensation of the same redeÌ„ption once performed vpoÌ„ the crosse the effectual vocatioÌ„ iustification sanctification
laid vp in him requireth onely these three things First that being touched with an earnest griefe of our whole life ledd amisse wee might desire from our heart to haue our mindes and so all our affections chaunged renued into the obedience of the diuine will and that we might earnestly pray and doe our best endeuour that it might be so Secondlie that imbracing Christ by a true faith withall his treasures wee might beleeue firmely and without any wauering that all our sinnes are for euer pardoned of the fauour and mercie of god through Christ alone and we receiued into grace made the children of God and heires of euerlasting life Lastly that beeing thus perswaded of the free and eternall saluation through Iesus Christ wee should thence foreward labour by all meanes to obserue whatsoeuer Christ hath commaunded to the glorie of God and profite of our neighbour so as faith do euermore accompanie vs to the ende whereby we beleeue that howsoeuer in this new obedience we err or do offend yet for Christs sake it shall not be imputed to vs but contrariewise by the perfect obedience iustice and holinesse of christ imputed vnto vs our imperfect obedience shal be perfected and shal be taken and reputed for most perfect in the sight of God And to three thinges are all the preceptes of christ referred namely that renouncing all vngodlines worldly desires wee should liue in this world in respect of our selues soberlie in respect of our neighbour iustly in respect of God godlie Tit. 2.12 looking for that blessed hope and the comming of the glorie of the great God This wee beleeue to bee the summe of those thinges which christ requireth of vs in the doctrine of the gospell and therefore that they bee true gospellers and christians indeede that bende their whole studie and care hereunto VII Jn what thinges especially the Gospell differeth from the Law And nowe of that which is alreadie saide it appeareth that we do not confound the Law with the Gospell For albeit wee confesse that God is author aswel of the Law as of the gospell and that of it selfe it is as well holie iust Exo. 20 and good as the gospell Rom. 7.12 yet we hold that ther is no smale difference betwixt them both not onely because the Lawe was deliuered to the Israelites alone and the gospell pertaineth to al people and nations and also not onely because that was for a time and to continue but till christ and the gospell is euerlasting and also not onely because that was deliuered by Moses and declared by the Prophets and the gospell was brought by christ and published to the whole world by the Apostles But indeed and most especially for these causes First because the matter of the law is onely commandementes with irreuocable curses thereunto ioyned if they bee broken neuer so little It hath also promises not onely of earthlie but also of heauenly blessings but al of them with the condition of perfect obedience and none merely free But the gospell is properly a happie message setting before vs gratis christ the redeemer forgiuing sinnes and sauing vs yea and requiring nothing at our handes for the obtaining of life euerlasting but a true faith in christ which faith cannot bee without true repentance nor without a care to doe the will of God that is to liue so berly iustly and godly as is aboue declared Moreouer because the law did not performe that which it required nether had it power whereby to saue therefore was vnsufficient and a killing letter the minister of wrath and death more prouoking then taking away sin But the Gospell what it requireth the same it performeth and therefore whatsoeuer it offereth the same also it truely imparteth vnto vs For as much as the holy ghost is by it powerful in the elect at the preaching of the Gospell stirring vp in them that true faith wherby they apprehend christ offred and with him eternall life For faith is by hearing of the Gospell Rom. 10.17 but obedience is not by hearing of the Lawe because the holie spirite giueth no man strength to the hearing of the Lawe by which hee might obserue the same as he stirreth vp faith in the elect to the hearing of the gospell For which cause as the Lawe is called a killing letter so is the Gospell called a quickning spirite and therefore is a true and forcible instrument to saluation vnto euerie beleeuer Whereon also followeth the third difference namely that the Law was not written in their hearts but remained written onely in tables and therfore did not chaunge men But the Gospell is written by the holie ghost in the hearts of the elect therefore it chaungeth and renueth them 2. Cor. 3.18 because it is the instrument of the holie ghost to sanctifie and to saue vs. VIII The Law of Moses is partly taken away and partly not taken away by the Gospell Of this which we haue said it also plainelie appeareth what our faith is of the abrogation of the law by the gospell First wee beleeue that in the gospell so farre forth as it declareth all things which in the old Testament did figuratiuely foreshew of Christ to bee fullfilled in this Iesus as is saide before in the 11. chapter we are taught that the law of Moses concerning cerimonies sacrifices and all Moses outward worship are simply abrogated according to that saying of the Apostle Heb. 9.10 Ioh. 1.17 that all these things vvere inioyned vntill the time of reformation and that The Law was giuen by Moses but the trueth came by Jesus Christ Moreouer so farre forth as the gospell is the instrument of the holy spirit whereby we are ingrafted and vnited to Christ made partakers of redēption and saluation as is said before in the 12. chapter So far also we confesse that the morall law touching the cursse against the transgressors is abrogated by the gospell of Christ according to that of the Apostle Rom. 8.1 There is no condēnation to them that are in Iesus Christ where of this is a token that they walke not after the flesh but after the spirit But now so farre forth as the doctrine of the Gospell requireth our repentance and the holinesse of life and that we liue soberly righteously and godly therein it taketh not away the law concerning māners for it is wholy consonant and agreeable with the doctrine of the gospel of eschewing vices and following vertue Lastlye in as much as Christ in his gospel did not take away the politicke lawes of the nations which were not contrarie to the law of nature Therefore wee thinke it lawfull and free for any gouernors to bringe among their subiectes such politick lawes as were deliuered to the people of Israell and by the same then which none are more iust to rule and gouerne the people Therefore they do exceeding great iniurie to the Gospell of Christ that saye it troubleth or
therefore wee cannot without sacriledge affirme that it passeth properly that by the mouth into our bodies And to what ende also as the sacrament of bread is giuē without wine the wine without bread so in the supper the bodie is giuen without blood and the blood seuerally without the bodie but that wee might know that these his owne substances as they are properly in heauen doe not passe through our mouthes but are receiued onely by a faithfull remēbrance effectually stirred vp by the holy ghost For this did the Lord himselfe require saying doe this in remembrance of me and in saying This is my bodie which is giuen for you For in speaking thus he required in them faith whereby they might beleeue this and beleeuing might eate that is might apply it vnto themselues for the food and life of their soules Wherefore wee hold assuredly that they eate the flesh of Christ truely and not by an imagination who beleeuing that it was giuen vnto death for the cleansing of their sinnes doe with a faithfull minde imbrace the same for such a sacrifice applie it vnto themselues And they which thus eate the bodie of Christ as dead wee doubt not but they are more and more ioyned to the now liuing quickning bodie of him according to his owne promise Ioh. 6.56 who first said He which eateth my flesh and afterward added abideth in me and I in him XII The opinion of the corporall eating to be reiected as vaine and vnproffitable Moreouer sith this manner of eating the flesh of Christ namely by faith is both sure and profitable to saluation And the other namely of eating it with the bodilie mouth cannot be prooued out of the holy scripturs and admit that somewhat might probably be alleadged for it yet it is not necessarie nor cā any thing at all profite the soule but bringeth with it into the church many mischiefes monstrous herisies idolatries stirres schismes dissolution of congregations yea makes christian religion to be a scorne and derision to infidells we therefore beleeue that piety willeth al of vs contenting our selues with that kinde of eating which in the supper is made by faith and by the spirite wee should not regard the other kinde but bidding it farewel we should reuerently imbrace brotherly charitie and peace to which ende also the supper was instituted Nether indeed cā the vse of those kinde of speaches be suffred in any other sense then in this as we vse to saye that what we vnderstand by hearing the words with our eares the same we learne by our eares But to bring in phrases not vsed in the scriptures especiallie such as bee not onely vnprofitable but also pernitious hurtfull wee thinke it altogether vnlawfull XIII That there is a true presence of Christ in the supper but it is spirituall Now by this which we haue saide both of the true vnion and the true eating it may easilie be seene what wee ought to beleeue of the true presence Wee hold therefore that if we be truely and indeed vnited with Christ so with his flesh and blood and if we truely eate his flesh and drinke his blood then the same Christ not onely in his deitie but also in his flesh and blood is present vnto them that are vnited vnto him and do eare his flesh and drinke his blood For what can be more present to thee then that which thou eatest and drinkest and to which thou in thine owne substance art coupled and from which as from thy head life and motion is imparted to thee as into a member XIV Such as the vnion and eating is such is the presence namely spirituall But as both the vnion and the eating are made by the spirite and by faith so also wee beleeue and haue beene taught that the presence is no other then spirituall and is in men that are indued with the spirite of god with faith and therefore that this kinde of presence cannot bee letted by any distance of place though neuer so great XV. A thing is present or absent so farre forth as the same is perceiued or not perceiued For neither the neerenesse nor the farnesse of the places maketh a thing to be present or absent but the participation or not participation of the same thing The sunne though it be verie farre distant from vs yet it is said to bee present and it is truely said to be in our eyes when as we are made partakers of it Againe it is absent whē as either ouershadowed with cloudes Aug. ad vol. Epi. 3. Col. 10. or gone into the other hemispheare we cannot see it To a man starke blinde the light thereof is neuer present though it shine euen into his eyes as likewise excellent musicke to one that is deafe or the sweetenes of an oration to an vnlearned man God is also said to be farre from the vngodlie because he is not perceiued of them by faith whenas notwithstanding in his owne essence he is not farre from any of vs. For in him wee liue and are mooued and haue our being Therefore so farre forth as a thing is perceiued or not perceiued of vs either by the naturall part or by the senses or by the minde or any other waye so far also is it said to be present or absent XVI VVhat kindes of presence we denie and vvhat kindes we graunt Wherefore albeit we disallow that the substance of the bread being changed or wasted into nothing there should succeede in place thereof the true flesh of Christ and that so to bee present vnto vs that vnder the accidents of bread should lie hidden the true substance of Christs bodie and albeit we also denie the flesh of Christ to be really and in it owne substance present in the bread which bread hath no other vnion with his flesh but the sacramentall vnion which is made by a misticall relation and albeit wee also gainsaye that he is present to the wicked which haue not that spirituall communion with him nor can bee said truely to eate his flesh And albeit we doe not graunt such a presence of Christs bodie namely that he is now present with the faithful vpon earth in the time of the supper visibly to bee seene of them as he was in the first supper present at the table visibly to be seene of his Apostles for this doth plainely disagree not onely frō the nature of the body of Christ but also frō the scripture it selfe but do graūt that he is present with them onely in an vnuisible manner and such a manner as is not to be perceaued by our senses Lastly albeit wee detest that presence wherein some doe faine the flesh of Christ really in it owne substāce to be euerie where yet wee beleeue and acknowledge such a presence as is no lesse essentiall for the things which are truely present vnto vs seing we are indeed made partakers of them then spirituall for the manner wherein
our sinnes shall no more bee imputed vnto vs as being once washed away in Christ but shal be pardoned by the fauour of God for Christs sake alone Ia. 2.21 and on the other side that Christs righteousnesse shal bee imputed to vs as our owne and that wee being clothed there with shall be and shal bee counted iust in the sight of God An assured and manifest testimonie whereof is as wee saide before that same begonne and inhaerent righteousnes in vs which consisteth in the detesting of sinne and the loue of righteousnesse and the studie of good workes VI. A confirmation vvhat it is to be iustified by faith Wherefore when we saye a man is iustified by faith or through faith we doe not meane that the vertue of faith is that verie thing whereby as by the forme as they speake and by true iustice he is iustified or that for which we deserue forgiuenes of our sinnes and iustification or that which as the head of al other vertues and the cause or fountaine of all good works doeth drawe with it all other vertues charitie cleanesse of heart in ward iustice and good workes whereby wee are iustified But because it is as the light whereby looking into the glasse of the gospell we behold in what state wee are in Christ by the free bountie will of God and through the merites of the same Christ and also because it is as the hand whereby we grasp and take hold vppon that fauour of God and benefite of Christ shewed vnto vs in the gospell and performed in the person of Christ or to say more brieflie as the matter is wee are said to be iustified by faith that is by remission of sinnes and by the imputation of Christs righteousnesse apprehended by faith so that faith is taken for the thing that is beleeued or apprehended by faith As we read of Abrahā Gen 15.6 He beleeued God it was imputed vnto him for righteousnesse namely that which he beleeued of the seede promised vnto him that is Christ For he is the righteousnesse of all the chosen which beleeue and of the children of the promise as the scripture calleth them VII Men are iustified by faith alone Here by it is easily vnderstood what is mēt in that wee haue euermore confessed and doe yet constantly confesse with the holy scripturs and with the godly fathers that wee are iustified by faith alone For sith to bee iustified by faith in the sight of God is nothing else but to be accounted iust by the remission of sinne and iustice of Christ apprehended by faith that this is onely the true righteousnes whēas whatsoeuer inherent righteousnesse there is in vs and whatsoeuer good worke wee doe is such as cannot stande in the sight of God according to that saying Psal 142.2 Enter not into iudgement with thy seruant O Lord Psal 130.3 for no flesh is righteous in thy sight and that also if thou markest what is done amisse O Lord Lord vvho can abide it it most plainely appeareth that our beleefe concerning iustification by faith alone is most certaine and most true VIII Not onely in the beginning of our conuersion but euen in the whole course of our life to our death wee are iustified onely by faith And hereby also is it that wee cannot but beleeue and constantly affirme that not onely in the beginning when of vngodly men we bee made righteousse but also all the whole course of our life euen vnto the end we are iustified onely by faith in Christ so that our righteousnesse is alwaies from faith to faith For there is no man which doth not daily sinne so that we haue need continually to say Mat. 6.12 Psal 32.6 1. Cor. 1.30 1. Ioh. 2.2 Forgiue vs our sinnes and To thee saieth Dauid shall euerie one that is godlie make his prayers for forgiuenes of his sinnes And Christ not once but euermore is our righteousnesse sanctification redemption and the propitiation for our sinnes IX Iustification by faith alone is no imaginarie or fained matter Now least any man might thinke that wee forge a certaine imaginarie righteousnesse which hath no foundation nor force in vs we will againe repeat that which we haue before made profession of First that this faith where by we say that we are iustified is a faith that is liuely and worketh through loue then that God doeth not so iustifie vs by the forgiuing of our sinnes and imputing Christs righteousnesse vnto vs but that he also makes vs partakers of his diuine nature but that he regenerateth refineth sanctifieth vs giueth inherent righteousnesse to vs and makes vs conformable to the image of his sonne and this begun righteousnesse in vs is a manifest testimonie of that other true and perfect righteousnesse which wee haue in Christ alone and wee confesse that both of these are ioyned together by the band of the same holy spirit Rom. 5.15 as the Apostle saith not onely the grace of God but also the gift by grace which is by one man Iesus Christ hath abounded vnto manie For euen as not onely the disobedience of Adam was imputed vnto vs but also the corruption of his nature flowed into vs so also not onely the obedience righteousnes of Christ is imputed to vs which are ingrafted into him but also his holy nature is truely communicated vnto vs 2. Cor. 5.17 Eph. 2.10 Tit. 2.14 that wee may be made new creatures righteousse and holie euen in our selues followers of good workes X. Inherent righteousnesse is increased by good works But like as we say that the former iustice is neither due to our good works nor begonne nor increased by them so the latter although it be not due nor begunn by our good works that wēt before for they are all sinne sith good workes goe not before him that is to be iustified but followe him that is iustified yet wee confesse that by these following good works and exercises of godlinesse it is much preserued set forward and increased 2. Tim. 1.6 as the Apostle teacheth the gifts of God bestowed on vs are stirred vp nourished and maintained with such māner of exercises like vnto a fire and of this increase of righteousnesse Iohn saith Hee that is righteousse let him be righteousse still Apo. 22.11 And therefore when wee speake onely of this inherent righteousnesse we denie not but that a man is iustified by good works and not of faith onely that is he is made more and more iust XI A man is iustified by that iustice vvhich consisteth in the forgiuenesse of sinnes and imputation of Christes iustice and not properly of his owne works but by them he is declared to be iustified to be iust But if we bee asked of the former kinde of iustifying wee aunswer that a man is neuer iustified by his workes but alwaies properly by faith alone but yet that it is declared by his works whether he bee iust
of God neither can we do all that we would But because our regeneration is as it were onely begonne and not as yet perfect so that whereas we were before wholly flesh now we consist partly of the spirite and partly of the flesh Gal. 5.17 which do cōtinually fight the one against the other that what good things we would them wee cannot performe but in our spirite we serue the lawe of God Rom. 7.25 but in our flesh the law of sinne Therfore we beleeue that which wee also knowe by experience in the regenerate that much bondage still remaineth much darkenesse in the soule and peruersnesse in the heart and weakenesse in all the faculties of minde and bodie that wee haue still neede of new help from God and new grace whereby both our mindes may be more and more enlightened and our willes made better better and our strength to do good more increased and perfected And therefore while wee remaine in this flesh our free choise is neuer truely and meerely free that is neuer able inough of it selfe to auoide ill and doe good especially sith the euent of all things is not in our power but in the hand of God and that it must needs bee that all those thinges come to passe Act. 4.28 not which we thinke but whatsoeuer his hand and purpose hath decreed shal bee done VIII That God so gouerneth the mindes and wills of the godly that in the very conflict of tēptations and of the flesh he suffreth them not altogether to fall from him Meane while wee hold this that they which be alreadie ingrafted into Christ their minds and willes being now indued with the holie ghost are so gouerned and vpheld by God for Christs sake Ier. 32.40 Luc. 22.32 Rom. 8.35 that although they may be weakned many waies and by manie temptations yet they are neuer suffred wholly and altogether to be beaten downe and so to perish IX Errors We condemne them which either denying or extenuating this new birth will haue a mā regenerate to be as vnable to doe good and as much the seruant of sinne as he was before he was borne againe against so many and so manifest testimonies of holie scripture concerning the deliuerance of the regenerate frō the bondage of sinne and their choise to doe good to saye nothing of that bigh iniurie which is done to the holie ghost which dwelleth and worketh in vs. Againe wee disallow those likewise which will haue a regenerate man to bee so deliuered out of the bondage of sinne that he can by no meanes sinne anie more which all the whole scripture in generall and our daily experience gain-saieth For although wee bee not suffered to sinne vnto death yet it is verie apparent that we commit manie sinnes in their owne nature worthy of death Therefore on the other side wee also disallow their opinion which do so extenuate or make smale the force of the spirit in the regenerate and so enlarge set out thereliques and remainder of the flesh that they saye the working of the spirite is often times quite extinguished by the forces of the old man and teach that the same regenerate man may vtterly fall out of the fauour of God and so eternally perish which God gaine-saith by the Prophet I will giue my feare into their hearts Ier. 32.40 2. Tim. 2.19 Phil. 1.6 that they shall not slippe from me And the Apostle affirmeth that the foundation standeth sure c. And He which beganne this good worke in you shall perfect it vnto the ende CHAP. XXI Of good workes I. They which are ingrafted into Christ haue both whereby they themselues do liue and bring forth the workes of their life for others and this is the principall ende of their ingrafting AS the braunch doth not onely draw sap and nourishment from the vine whereby it liueth it selfe but also taketh from it whereby to bring forth fruite vnto vs so also we beleeue that the faithful haue not onely life from Christ in whome they are planted whereby they liue themselues but all force power whereby they shewe forth fruites of good works to the glorie of God and edification of the church Ioh. 15.5 c as Christ saith I am the vine and you the braunches he that abideth in me and he in whome I abide he shall bring forth much fruite Wherunto this also pertaineth we are his workmanship Eph. 2.10 created in Christ Jesus vnto good vvorkes vvhich God hath ordained that vvee should vvalke in them II. What we meane by the name of good workes But by the name of good workes 2. Pet. 1.5 we vnderstand all those actions which are done by men regenerate after the rule of Gods will reuealed in his word and by a liuely faithin Christ 1. Tim. 1.5 and a pure heart through the holy ghost For Rom. 14.23 as euerie thing which is not of faith is sinne so all things which are of faith and so out of a pure heart and good conscience must needes be good works wherefore we do not thinke that those deedes can bee numbred among good workes and acceptable to God Col. 2.18.23 which are done of the vngodly without faith and without the worde of God Mat. 15.8.9 and not through the guiding of the holie spirit howsoeuer they may carrie a shew of great pietie and seruice of God III. Good works are done of vs by power of the holy ghost For as the braunch of the vine or the wild oliue boughes being grafted into a good oliue tree bring forth fruits not of themselus but by the vertue of the vine the tree where into they are ingrafted so wee also doe not good workes of our selues but by vertue of Christs spirit to whome we are incorporated and from whome wee draw that life whereby we liue Christ himselfe working in vs by his spirite both that wee may will that which is good Phil. 2.13 Ioh. 15.5 and performe the same For without me said he yee can do nothing IV. Good works are not the cause but the effect of our vniting to Christ and of our iustification and life Likewise as these braunches and boughes doe not therefore bring forth good fruites that they might by them bee planted in the vine or the oliue tree or that they might liue therein but therefore they bringe fruite because they are already planted and doe liue and so their good fruites are not the causes of their planting and life but the effects and manifest testimonies thereof after the verie same manner wee beleeue that it is betweene vs Christ as also Augustiue fully teacheth who also saith that good works do not goe before him that is to be iustified but follow him that is iustified And therefore wee constantly confesse that a man speaking properly and of the iustification of his life is not iustified by works but by them declared to be iust V. Although we
it in the flesh as being a fello-worker with the deitie in his humaine will consenting to the diuine and pronouncing the wordes thy sinnes are forgiuen thee as also Leo the first Epist 10. c. 4 so expoūdeth it to Flauianus saying each forme namely of God and man worketh with communion of the other that which is proper to it selfe as the word working that which is proper to the word the flesh performing that which belongeth to the flesh To forgiue sinnes vvas the proper action of the diuine nature and to saye thy sinnes are forgiuen thee of the humaine Thus farre he VI. Jn Christ alone is offered the forgiuenesse of sinnes and of the elect alone indued with faith it is receiued But like as in Christ alone our mediatour redeemer as the head of the whole church we haue redemption by his blood and remission of sinnes so as without Christ there is none so also wee beleeue that onely the elect indued with true repentance and true faith and ingrafted into Christ by the holie spirite as mēbers to their head are made partakers therof and therefore although forgiuenes of sinnes bee declared vnto all manner of men by the gospell yet to the reprobate as vnrepentant and vnbeleeuing they are not forgiuen but by their owne fault and blame their sinnes do still remaine VII All sinnes at once are forgiuen to the faithfull elect Wee also beleeue that as Christ by his one oblation satisfied not for some but for all our sinnes so also is offred vnto vs that are truely penitent of Christ and in Christ by the gospel the forgiuenes not only of some of our sinns but also of them altogether and the same cōmunicated to vs by the holie ghost and receiued by faith Mat. 18.23 c. seing God declared by a parable that he forgiueth all our debt not part of it VIII Forgiuenesse of sinnes is bestowed in the church onely receiued by faith onely and that onely in this life Lastlie to make an ende we beleeue that as in Christ alone is found remission of sinnes so the same also is disposed and bestowed in the church onely and as it was purchased for vs by the merits and blood of him alone so also it is receiued by true faith in Christ only without our owne meritts and as in this life onely the gospell is preached and by it forgiuenesse of sinnes declared to the repentant and beleeuers so also we can onely in this life be made partakers thereof seing after this life there is no place lefte for faith and repentance and therefore that the church by her ministerie can do nothing for the obtaining of forgiuenesse for men after they be departed this life Cyp. ad Demetr as Cyprian also saieth VVhen a man is once gone hence there is no place for repentance no effect of satisfaction Here life is either lost or gotten here he must prouide for saluation by seruing of God and by the effect of faith IX A confirmation of the former doctrine by the order of the creede According to these three pointes we interpret this article of forgiuenes of sinnes in the creede as first that after the article of the church communion of Saints is placed this article to teach vs that without the church remission of sinnes is not bestowed nor hath any place Againe that the same is placed after the confession of our faith in God the father the sonne and the holy ghost and of our faith wherein we beleeue the church to be holie to consist of the societie and communion of Saintes to wittnesse vnto vs that not for our owne merites but by our faith in the father sonne and holie ghost and because wee are in the church and haue communion with all the Saints therefore we daily obtaine forgiuenes of our sinnes And finally by this placing of the articles of faith we may well beleeue and confesse that after forgiuenesse of sinnes obtained in this militāt church there is no more to be looked for of the dead but the resurrection of the flesh and life euerlasting X. Errors Thus wee condemne the error wherein some do teach that after the fault forgiuen there remaineth a debt to be paied for the punishment and this punishment being eternall death by penitencie is chaunged into temporall paines which we must abide either in this life or after death in purgatorie vnlesse wee bee deliuered thence by masses indulgences and other helps Secondly we condemn their blasphemie which seeke for forgiuenesse of sinnes any where then in Christ and doe so teach Likewise them which would prooue that the same may bee applied to themselues and receiued by any other meanes then by true faith and by the holie spirite Wee condemne also their sacrilegious doctrine which teach that God doth forgiue alwaies to the faithfull all their sinnes but euer retaineth some of them which are to be satisfied for by fasting almes deeds prayers and other works of our owne or else by the oblations of other men and sacrifices of priests CHAP. XXVIII Of the state of souls after death and of the resurrection of the dead I. Mens soules doe neither dye with their bodies nor sleepe after they are loosed from the bodie nor lye still out of heauen or hell nor be tormented in purgatorie WE beleeue that our soules doe neither dye with our bodies nor being loosed frō our bodies do sleep or not sleeping do lye still in some close place both out of heauen and hell nor yet are tormented in purgatorie but that out of the body also mens soules do liue vnderstand desire and that the soules of the godly do raigne with Christ in heauen and of the vngodly are tormented in hell with the deuills the Lord himselfe saying of them when the godly and mercifull men do decay that is depart out of this life they that is their soules Luc. 16.9 shall be receiued into euerlasting habitations Luc. 23.43 Luc. 16.23 Act. 1.25 and teaching in another place that they are with him in paradise but of the other by shewing an example of the rich glutton that they goe downe into hel that is into the place appointed for euerlasting fire as we also read of Iudas there to be tormented II. That the places be diuerse where the soules of the faithfull and the vnfaithfull do liue after the deaths of their bodies Nowe seing the condition and state of the soules of faithfull and vnfaithfull men is so diuers we also beleeue that the places into which they passe are diuers that is to say euerlasting tabernacles ◠Pet. 2.4 or heauen paradise ordained for the godlie and hell and the deepes prepared for the wicked sith to one of these places the scripturs attribute an immeasurable light and to the other exceeding darkenesse which Christ called vtter darkenesse and sith the Lord saieth Mat. 8.12 Ioh. 17.24 that he desireth that where he himselfe is there should also bee
they vvhich beleeue in him plainly meaning that in the same place where he is in bodie and soule the faithfull are and shal be also first indeede in their soules afterwardes at their time they shal bee with their bodies but the vnfaithful with neither soules nor bodies So wee iudge it great impietie to say that heauen is euerie where sith it is to the vngodlie no where but to the godlie it is onely assigned in the holie scriptures as their proper and euerlasting seate And it must needes be graunted both that bodies are circumscribed with their certaine distances of place yea euen after the resurrection also that soules are cōtained at least as they speak definitely III. There shal be an and of this world all things shal be chaunged though the verie time be vnknowne And although it be vnknowne vnto vs Mat. 24.26 Act. 1.7 Ies 24.23 65.17 66.22 Psal 102.27 Dan. 12.2 Mal. 4.1 2. Pet. 3.13 Apoc. 21.1 Iude. 14.15 Mat. 24 Luc. 25.1 c. whē the ende of this world shal be and that it may not bee knowne yet we beleeue that doubtlesse it shal be and that then shal be chaunged not onely the earth but also the heauens and that there shal be a new heauen a new earth and that all the dead yea the wicked shal rise againe Christ calling them to the generall iudgement by the voyce and trumpe of an Archangell to the assurance of which things it appertaineth that the Lord when he foretold of the desolation of Ierusalem did forthwith apply his speach to these matters namely that we seing what happened to Ierusalem might by those thinges beleeue also that the same should certainely come to passe which he then also spake concerning the ende of the world IV. At length shall all dead men haue life againe and shall rise out of their graues We beleeue therefore that as by Adam all dye so bv Christ all shal bee reuiued 1. Cor. 15.22 yea euen the wicked also in their bodies when as euerie ones soule shall take the bodie againe though we cōfesse that some shall rise to eternall blessednesse and some to euerlasting damnation as Christ saith and they shall come forth Ioh. 5.29 that haue done good to the resurrection of life they that haue done euill to the resurrection of condēnation whereby is confirmed the order also of the resurrection which the Apostle setteth downe saying first they shall rise that are Christes then the rest V. There shall not bee newe bodies created for our soules but the verie same which died shall rise againe But we beleeue that there shall not a newe bodie bee framed for each foule but that the verie same bodies touching the substance of euerie one which died shal rise again though diuersly altered in some qualities euen as the Apostle reacheth of the same bodies of the godlie 1. Cor. 15.36 42 c. by a similitude of the same seede that it is sowne one manner of bodie it riseth another they are sowne corruptible bodies they rise incorruptible and so forth and Iob witnessing of his hope saieth I know that my redeemer liueth Iob. 19.25 and at the last day I shall rise out of the earth J shall see God my sauiour in my flesh whom I my selfe shall see none other and mine eyes shall be hold him For with our corporall eies shall wee see Christ returning in the cloudes in his bodie and also raigning in heauen VI. By the example of our bodies after the resurrection it is shewed that Christs bodie is not euerie where Phil. 3.21 But sith the Apostle saieth that Christ shall transforme our vile bodies that they may bee made like vnto his glorious bodie wee beleeue that if Christs bodie by that glorie which it receiued by rising againe receiued also the power to be euerie where in the proper substance so also our bodies for the same glorie shall also bee euerie where which sith it shall not bee therefore wee beleeue that neither the bodie of Christ is now euery where in it owne substāce how full of glorie and maiestie soeuer being it selfe finite or determinate Ioh. 17.24 the glory therof also finite especially sith he said that where he himselfe is there he will haue vs to be also and we shall not be euerie where in our bodies VII Errors We cōdemne those impious dotages both of the philosophers which taught that mens soules were mortall and of those heritickes which thought that the soules of all men once separated from the bodies were in some close places where they slept that is were depriued of all sense and operation of the minde or els waked but yet rested till they resumed againe new bodies and thē were admitted into heauen or else thrust into hell as also those which dreamed that the soules of many godlie men were cleansed by a certaine fire in purgatory from the reliques of their sinnes and their suffered temporall punishments Wee disallow also those which do not distinguish betweene heauen where we read that the godly are frō hell and the deepes where wee read that the wicked shal be but that make a difference betweene them both only in this that some are made blessed some accursed though they shal be all in one place together Neither can wee allow of those which saye that if not the certaine daye and howre yet the certaine time month or yeare may be known set downe when the Lord will come and end this world notwithstanding that Christ said it is not for you to knowe the times Yea and wee accuse those skorners of whome Peter spake which thinke that the world shall euer remaine thus Act. 17 2. Pet. 3.3 c. denying that there is any life to come laughing at it We also condemne those which denie the resurrection of the dead as also those which dreame that they shall not haue the same but other new bodies Also we condēne those that taught that our bodies after the resurrection shal be so spirituall that they shall be like to a spirite or as the ayre and not bee seene nor felt as some haue also fayned the bodie of Christ was after his resurrection and since haue also forged and impudently lyed that his bodie was as it were chaunged into his diuine nature so that it could no longer be called a creature CHAP. XXIX Of the glorious comming of our Lord Iesus Christ to iudge the quicke and the dead I. Aresurrection of the dead and chaunging of them that are aliue at the comming of the Lord Jesus out of heauen being made Christ shall straight exhibite himselfe to bee seene of them all in the cloudes and all the faithfull shall meete him in the ayre WE beleeue that the dead rising againe by the ministerie of the Angells at the comming of the Lord Iesus they which shall then bee remaining aliue they shall not indeed dye but they shall in